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→Human society 人类社会
=== Human society 人类社会 ===
=== Human society 人类社会 ===
Darwin's views on social and political issues reflected his time and social position. He grew up in a family of [[Whigs (British political party)|Whig]] reformers who, like his uncle Josiah Wedgwood, supported [[Reform Act 1832|electoral reform]] and the [[Abolitionism in the United Kingdom|emancipation of slaves]]. Darwin was passionately opposed to slavery, while seeing no problem with the working conditions of English factory workers or servants. His taxidermy lessons in 1826 from the freed slave [[John Edmonstone]], whom he long recalled as "a very pleasant and intelligent man", reinforced his belief that black people shared the same feelings, and could be as intelligent as people of other races. He took the same attitude to native people he met on the ''Beagle'' voyage.{{sfn|Browne|1995|pp=196–198, 240}} These attitudes were not unusual in Britain in the 1820s, much as it shocked visiting Americans. British society started to envisage racial differences more vividly in mid-century,<ref name=eddy /> but Darwin remained strongly against slavery, against "ranking the so-called races of man as distinct species", and against ill-treatment of native people.<ref>{{harvnb|Wilkins|2008|pp=408–413}}</ref>{{Ref label|G|VII|none}} Darwins interaction with [[Yaghan people|Yaghan]]s (Fuegians) such as [[Jemmy Button]] during the [[second voyage of HMS Beagle]] had a profound impact on his view of primitive peoples. At his arrival to [[Tierra del Fuego]] he made a colourful description of "[[Fuegian]] savages".<ref name=Rozzi2018/> This view changed as he came to know Yaghan people more in detail. By studying the Yaghans, Darwin concluded that a number of basic emotions by different human groups were the same and that mental capabilities were roughly the same as for Europeans.<ref name=Rozzi2018>{{cite journal |last1=Rozzi |first1=Ricardo|author-link=Ricardo Rozzi |date=2018 |title=Transformaciones del pensamiento de Darwin en cabo de hornos: Un legado para la ciencia y la etica ambiental|trans-title=Transformations of Darwin’s thought in cape horn: A legacy for science and environmental ethics |language=Spanish |journal=[[Magallania]] |volume=46 |issue=1 |pages= 267–277|doi=10.4067/S0718-22442018000100267 |doi-access=free }}</ref> While interested in Yaghan culture Darwin failed to appreciate their deep ecological knowledge and elaborate cosmology until the 1850s when he inspected a dictionary of [[Yaghan language|Yaghan]] detailing 32-thousand words.<ref name=Rozzi2018/> He saw that European colonisation would often lead to the extinction of native civilisations, and "tr[ied] to integrate colonialism into an evolutionary history of civilization analogous to natural history."<ref name=barta>{{cite journal |first=Tony|last=Barta|title=Mr Darwin's shooters: on natural selection and the naturalizing of genocide|journal=Patterns of Prejudice |volume=39|issue=2|pages=116–137 |doi=10.1080/00313220500106170 |date=2 June 2005 |s2cid=159807728}}</ref>
Darwin's views on social and political issues reflected his time and social position. He grew up in a family of Whig reformers who, like his uncle Josiah Wedgwood, supported electoral reform and the emancipation of slaves. Darwin was passionately opposed to slavery, while seeing no problem with the working conditions of English factory workers or servants. His taxidermy lessons in 1826 from the freed slave John Edmonstone, whom he long recalled as "a very pleasant and intelligent man", reinforced his belief that black people shared the same feelings, and could be as intelligent as people of other races. He took the same attitude to native people he met on the Beagle voyage.[198] These attitudes were not unusual in Britain in the 1820s, much as it shocked visiting Americans. British society started to envisage racial differences more vividly in mid-century,[28] but Darwin remained strongly against slavery, against "ranking the so-called races of man as distinct species", and against ill-treatment of native people.[199][VII] Darwin's interaction with Yaghans (Fuegians) such as Jemmy Button during the second voyage of HMS Beagle had a profound impact on his view of primitive peoples. At his arrival to Tierra del Fuego he made a colourful description of "Fuegian savages".[200] This view changed as he came to know Yaghan people more in detail. By studying the Yaghans, Darwin concluded that a number of basic emotions by different human groups were the same and that mental capabilities were roughly the same as for Europeans.[200] While interested in Yaghan culture Darwin failed to appreciate their deep ecological knowledge and elaborate cosmology until the 1850s when he inspected a dictionary of Yaghan detailing 32,000 words.[200] He saw that European colonisation would often lead to the extinction of native civilisations, and "tr[ied] to integrate colonialism into an evolutionary history of civilization analogous to natural history."
达尔文对社会和政治问题的看法也反映出了他的时代和社会地位。他在辉格党改革派家庭中长大，像他的叔叔乔西亚·韦奇伍德一样，他支持选举改革和奴隶的解放。达尔文满腔热情地反对奴隶制，但却认为英国工厂工人或仆人的工作条件不存在问题。他在1826年从被释放的奴隶约翰·埃德蒙斯通那里学到了如何剥制动物标本，他一直记得他是“一个非常讨人喜欢且聪明的人”，这进一步强化了他的信念，即黑人具有相同的感受，并且可能与其他种族的人一样聪明。他对猎犬号航行中遇到的土著人持同样的态度。这些态度在1820年代的英国并不罕见，但是这让来访的美国人感到震惊。英国社会在本世纪中叶开始更加着重强调种族差异，但达尔文仍然坚决反对奴隶制，反对“将所谓的人类种族列为不同的种族”，并反对虐待土著人民。在猎犬号第二次航行中，达尔文与亚格汉的人（火地岛人），例如杰米·巴顿进行互动，这个经历使他对原始民族的看法产生了深远的影响。到达火地岛时，他对“火地岛野蛮人”做了丰富多彩的描述。当他更加详细地了解亚格汉人时，这种看法发生了变化。通过研究亚格汉人，达尔文得出结论，不同人类群体的许多基本情感是相同的，并且心理能力与欧洲人大致相同。达尔文虽然对亚格汉文化产生了兴趣，但直到1850年代，他才查阅了亚格汉词典，其中详细列出了32,000个单词，直到那时，他才对它们深厚的生态知识和复杂的宇宙学感兴趣。
He thought men's eminence over women was the outcome of sexual selection, a view disputed by [[Antoinette Brown Blackwell]] in her 1875 book ''[[The Sexes Throughout Nature]]''.<ref name=Vandermassen>{{cite journal |author=Vandermassen, Griet |title=Sexual Selection: A Tale of Male Bias and Feminist Denial |journal=European Journal of Women's Studies |year=2004 |volume=11 |issue=9 |doi=10.1177/1350506804039812 |pages=11–13 |ref=harv |citeseerx=10.1.1.550.3672 |s2cid=145221350 }}</ref>
He thought men's eminence over women was the outcome of sexual selection, a view disputed by Antoinette Brown Blackwell in her 1875 book The Sexes Throughout Nature.
他认为男人优于女人是性选择的结果，安托瓦内特·布朗·布莱克威尔Antoinette Brown Blackwell在1875年出版的《'''<font color="#ff8000"> 大自然中的性别The Sexes Throughout Nature </font>'''》一书中对此观点提出了质疑。
Darwin was intrigued by his [[half-cousin]] [[Francis Galton]]'s argument, introduced in 1865, that [[Historiometry|statistical analysis]] of [[heredity]] showed that moral and mental human traits could be inherited, and principles of animal breeding could apply to humans. In ''The Descent of Man'', Darwin noted that aiding the weak to survive and have families could lose the benefits of natural selection, but cautioned that withholding such aid would endanger the instinct of sympathy, "the noblest part of our nature", and factors such as education could be more important. When Galton suggested that publishing research could encourage intermarriage within a "caste" of "those who are naturally gifted", Darwin foresaw practical difficulties, and thought it "the sole feasible, yet I fear [[utopian]], plan of procedure in improving the human race", preferring to simply publicise the importance of inheritance and leave decisions to individuals.<ref>{{harvnb|Desmond|Moore|1991|pp=556–557, 572, 598}}<br />{{Harvnb|Darwin|1871|pp=[http://darwin-online.org.uk/content/frameset?viewtype=text&itemID=F937.1&pageseq=180 167–173], [http://darwin-online.org.uk/content/frameset?viewtype=text&itemID=F937.2&pageseq=419 402–403]}}<br />{{cite web|url=http://www.galton.org/letters/darwin/correspondence.htm|title=Correspondence between Francis Galton and Charles Darwin|accessdate=8 November 2008|url-status=live|archiveurl=https://web.archive.org/web/20090102150434/http://galton.org/letters/darwin/correspondence.htm|archivedate=2 January 2009}}</ref> Francis Galton named this field of study "[[eugenics]]" in 1883.{{Ref label|H|VIII|1}} After Darwin's death, his theories were cited to promote eugenic policies.<ref name=barta/>
Darwin was intrigued by his half-cousin Francis Galton's argument, introduced in 1865, that statistical analysis of heredity showed that moral and mental human traits could be inherited, and principles of animal breeding could apply to humans. In The Descent of Man, Darwin noted that aiding the weak to survive and have families could lose the benefits of natural selection, but cautioned that withholding such aid would endanger the instinct of sympathy, "the noblest part of our nature", and factors such as education could be more important. When Galton suggested that publishing research could encourage intermarriage within a "caste" of "those who are naturally gifted", Darwin foresaw practical difficulties, and thought it "the sole feasible, yet I fear utopian, plan of procedure in improving the human race", preferring to simply publicise the importance of inheritance and leave decisions to individuals.[203] Francis Galton named this field of study "eugenics" in 1883.[VIII] After Darwin's death, his theories were cited to promote eugenic policies.
达尔文对表兄弟弗朗西斯·高尔顿Francis Galton在1865年提出的论点深感兴趣，弗朗西斯认为，通过遗传的统计分析，可以表明道德和精神上的人类特征可以被继承，并且动物繁殖的原理也可以适用于人类。达尔文在《人类的由来》中指出，帮助弱者生存并使之拥有家庭，可能会失去自然选择带来的好处，但他又警告说，拒绝提供援助将磨灭人类同情的本性，即“我们本性中最崇高的部分”，他认为诸如教育之类的因素可能更为重要。当高尔顿建议发表其研究成果以鼓励“有天赋的人”之间通婚时，达尔文预见了实际的困难，这是“唯一可行的方案，但我担心的是乌托邦式的，改善人类进程的计划会因此产生”。他宁愿简单地宣传继承的重要性，而将决定权留给个人。弗朗西斯·高尔顿在1883年将这一研究领域命名为“优生学”。达尔文去世后，他的理论被引用来促进优生政策。
==Evolutionary social movements==
==Evolutionary social movements==